live. These must be believers who have been made alive with Christ. To these he speaks

to the end that they should no longer live unto themselves, but unto Him, Who for their

sakes died and rose again. So sweeping is this new teaching that the Apostle goes on to

say--not only should we not live any longer to ourselves, but the new ground upon which

we stand is so utterly severed from the death state of nature, called "the flesh," that we

know Christ even after "the flesh" no longer.

Galatians has but one reference:--

Ephesians knows not the word in any connection. Philippians does not use it in

connection with Christ.

Col. 2: 20 uses it with regard to the believer's identification with Christ in His death,

but gives us no statement concerning that death itself.

The word does not occur in II Timothy. This fact, viz., that the death of Christ does

not figure in the Prison Epistles, brings before us the most important truth that the

doctrine of the mystery, as presented in the Prison Epistles, is built not upon the wide and

universal aspect of the offering of Christ--the death that counterbalanced the death

brought in by Adam--but upon a narrower aspect, the offering that involved the shedding

of blood, and the ignominy of the cross. Just as the Burnt Offering, the Sin Offering, and

the Passover differ very materially from each other in many essential particulars (yet all

speak of the one offering of Christ), so in that one offering we must be prepared to find a

wondrous variety of applications and provisions, for here is centred the great procuring

cause of all the blessings of all the ages and for all the widely differing destinies of man.

I Thessalonians  uses the great covering word when speaking to those who were

concerned about the resurrection and the second coming of the Lord:--

The lesser word thneskõ is not used in the N.T. in a doctrinal way.

The reader may not feel that much has been said in the way of exposition of these

references, and we would once more point out that our desire is first of all to lay a

foundation of fact, and to feel sure that all our readers have these facts before them. So

long as there remain passages and usages unexplored, so long will clear views be

impossible. We now know what doctrines are connected by the Spirit of God with the

death of Christ. We have also observed in passing that some doctrines (those that more

fully express the blessings of the gospel) are united by the same Spirit to other aspects of

the great offering, and we are forced to the conclusion that, as every word of God is of

design and purpose, we cannot hope to attain to clear views of truth if we use words

loosely.

The loose usage of words enables the partially instructed to reason that if

Christ died for all then ALL are or will be saved, forgiven, and justified.  This kind of

reasoning is valid if the death of Christ is synonymous with the other aspects of His great

offering.  We have seen otherwise.  Some, who have seen enough to prevent them